these she collected more than 100,000 prisoners. But the king of the Indians, pretending flight, led his army back from the Indus; in reality he wished to induce the enemy to cross the Indus. As matters succeeded according to her wishes, Semiramis caused a large and broad bridge to be thrown skilfully over the Indus, and on this her whole army passed over. Leaving 60,000 men to protect the bridge, she pursued the Indians with the rest of her army, and sent on in front the camels clothed as elephants. At first the Indians did not understand whence Semiramis could have procured so many elephants and were alarmed. But the deception could not last. Soldiers of Semiramis, who were found careless on the watch, deserted to the enemy to escape punishment, and betrayed the secret. Stabrobates proclaimed it at once to his whole army, caused a halt to be made, and offered battle to the Assyrians. When the armies approached each other the king of the Indians ordered his horsemen and chariots to make the attack. Semiramis sent against them her pretended elephants. When the cavalry of the Indians came up their horses started back at the strange smell, part of them dislodged their riders, others refused to obey the rein. Taking advantage of this moment, Semiramis, herself on horseback, pressed forward with a chosen band of men upon the Indians, and turned them to flight. Stabrobates was still unshaken; he led out his elephants, and behind them his infantry. Himself on the right wing, mounted on the best elephant, he chanced to come opposite Semiramis. He made a resolute attack upon the queen, and was followed by the rest of the elephants. The soldiers of Semiramis resisted only a short time. The elephants caused an immense slaughter; the Assyrians left their ranks, they fled, and the king pressed forward against Semiramis; his arrow wounded her arm, and as she turned away his javelin struck her on the back. She hastened away, while her people were crushed and trodden down by their own numbers; and at last, as the Indians pressed upon them, were forced from the bridge into the river. As soon as Semiramis saw the greater part of her army on the nearer bank, she caused the cables to be cut which held the bridge; the force of the stream tore the beams asunder, and many Assyrians who were on the bridge were plunged in the river. The other Assyrians were now in safety, the wounds of Semiramis were not dangerous, and the king of the Indians was warned by signs from heaven and their interpretation by the seers not to cross the river. After exchanging prisoners Semiramis returned to Bactra. She had lost two-thirds of her army.
Some time afterwards she was attacked by a conspiracy, which her own son Ninyas set on foot against her by means of an eunuch. Then she remembered a prophecy given to her in the temple of Zeus Ammon during the campaign in Libya; that when her son Ninyas conspired against her she would disappear from the sight of men, and the honours of an immortal would be paid to her by some nations of Asia. Hence she cherished no resentment against Ninyas, but, on the contrary, transferred to him the kingdom, ordered her viceroys to obey him, and soon after put herself to death, as though, according to the oracle, she had raised herself to the gods. Some relate that she was changed into a dove, and flew out of the palace with a flock of doves. Hence it is that the Assyrians regard Semiramis as an immortal, and the dove as divine. She was 62 years old, and had reigned 42 years.
The preceding narrative, which is from Diodorus, is borrowed in essentials from the Persian history of Ctesias, who lived for some time at the Persian Court in the first two decades of the reign of Artaxerxes Mnemon (405–361 B.C.). On the end of Semiramis the account of Ctesias contained more details than the account of Diodorus. This is made clear by some fragments from Ctesias preserved by other writers. In Nicolaus of Damascus we are told that after the Indian war Semiramis marched through the land of the Medes. Here she visited a very lofty and precipitous mountain, which could only be ascended on one side. On this she at once caused an abode to be built from which to survey her army.
While encamped here, Satibaras the eunuch told the sons of Onnes, Hyapates and Hydaspes, that Ninyas would put them to death if he ascended the throne; they must anticipate him by removing their mother and Ninyas out of the way, and possessing themselves of the sovereign power. Moreover, it was to their great dishonour to be spectators of the licentiousness of their mother, who, even at her years, daily desired every youth that came in her way. The matter, he said, was easy of accomplishment; when he summoned them to the queen (he was entrusted with this business) they could come to the summit of the mountain and throw their mother down from it. But it happened that behind the altar, near which they held this conversation, a Mede was lying, who overheard them. He wrote down everything on a skin and sent it to Semiramis. When she had read it she caused the sons of Onnes to be summoned, and gave strict orders that they should come in arms. Delighted that the deity favoured the undertaking, Satibaras fetched the young men. When they appeared Semiramis bade the eunuch step aside, and then she spoke to them: "You worthless sons of an honest and brave father have allowed yourselves to be persuaded by a worthless slave to throw down from this height your mother, who holds her empire from the gods, in order to obtain glory among men, and to rule after the murder of your mother and your brother Ninyas. Then she spoke to the Assyrians."[7] Here the fragment of Nicolaus breaks off. From the fragments of Cephalion we may gather that the sons of Onnes were put to death by Semiramis. Yet Cephalion gave a different account of the death of Semiramis from Ctesias; according to him Ninyas slew her.[8] In Ctesias, as is clear from the account of Diodorus and other remains of Ctesias, nothing was spoken of beyond the conspiracy which Ninyas prepared against her.[9]
After the death of Semiramis, so Diodorus continues his narrative, Ninyas ruled in peace, for he by no means emulated his mother's military ambition and delight in danger. He remained always in the palace, was seen by no one but his concubines and eunuchs, took upon himself no care or trouble, thought only of pleasure and pastime, considered it the object of sovereign power to give himself up undisturbed to all sorts of enjoyment. His seclusion served to hide his excesses in obscurity; he seemed like an invisible God, whom no one ventured to offend even in word. In order to preserve his kingdom he put leaders over the army, viceroys, judges, and magistrates over every nation, and arranged everything as seemed most useful to himself. To keep his subjects in fear he caused each nation to provide a certain number of soldiers every year, and these were quartered together in a camp outside the city, and placed under the command of men most devoted to himself. At the end of the year they were dismissed and replaced by others to the same number. Hence his subjects always saw a great force in the camp ready to punish disobedience or defection. In the same way his descendants also reigned for 30 generations, till the empire passed to the Medes.[10] Slightly differing from this account, Nicolaus tells us that Sardanapalus—to whom in the order of succession the kingdom of Ninus and Semiramis finally descended—neither carried arms nor went out to the hunting-field, like the kings in old times, but always remained in his palace. Yet even in his time the old arrangements were kept and the satraps of the subject nations gathered with the fixed contingent at the gate of the king.[11]
From what source is the narrative of Ninus and Semiramis derived? what title to credibility can be allowed it? Herodotus states that the dominion of the Assyrians in Asia was the oldest; their supremacy was followed by that of the Medes, and the supremacy of the Medes was followed by the kingdom of the Achæmenids. Herodotus too is acquainted with the name of Semiramis; he represents her as ruling over Babylon, and building wonderful dykes in the level land, which the river had previously turned into a lake.[12] Strabo tells of the citadels, cities, mountain-roads, aqueducts, bridges, and canals which Semiramis constructed through all Asia, and to Semiramis Lucian traces back the old temples of Syria.[13] We may assume in explanation that the tradition of Hither Asia has ascribed to the first king and queen of Assyria the construction of the ancient road over the Zagrus, of old dykes and aqueducts in the land of the Euphrates and Tigris, the building, not of Nineveh only, but also of Babylon, the erection of the great monuments of forgotten kings of Babylon—as a fact, Assyrian kings built in Babylon also in the seventh century. We may find it conceivable that this tradition has gathered together and carried back
